Liber Stella Rubeae

delivered unto V.V.V.V.V.

for his use in a certain matter of Liber Legis,

and written down under the figure LXVI.

A.·. A.·. Publication in Class A.

Imprimatur:

N. Fra A.·. A.·.

1. Apep deifieth Asar.
2. Let excellent virgins evoke rejoicing, son of Night!
3. This is the book of the most secret cult of the Ruby Star. It shall be given to none, save to the shameless in deed as in word.
4. No man shall understand this writing —- it is too subtle for the sons of men.
5. If the Ruby Star have shed its blood upon thee; if in the season of the moon thou hast invoked by the Iod and the Pe, then mayest thou partake of this most secret sacrament.
6. One shall instruct another, with no care for the matters of men’s thought.
7. There shall be a fair altar in the midst, extended upon a black stone.
8. At the head of the altar gold, and twin images in green of the Master.
9. In the midst a cup of green wine.
10. At the foot the Star of Ruby.
11. The altar shall be entirely bare.
12. First, the ritual of the Flaming Star.
13. Next, the ritual of the Seal.
14. Next, the infernal adorations of OAI

Mu pa telai,

Tu wa melai

a, a, a.

Tu fu tulu!

Tu fu tulu

Pa, Sa, Ga.

Qwi Mu telai

Ya Pu melai;

u, u, u.

‘Se gu malai;

Pe fu telai,

Fu tu lu.

O chi balae

Wa pa malae: —-

Ut! Ut! Ut!

Ge; fu latrai,

Le fu malai

Kut! Hut! Nut!

Al OAI

Rel moai

Ti —- Ti —- Ti!

Wa la pelai

Tu fu latai

Wi, Ni, Bi.

1. Also thou shalt excite the wheels with the five wounds and the five wounds.
2. Then thou shalt excite the wheels with the two and the third in the midst; even Saturn and Jupiter, Sun and Moon, Mars and Venus, and Mercury.
3. Then the five —- and the sixth.
4. Also the altar shall fume before the master with incense that hath no smoke.
5. That which is to be denied shall be denied; that which is to be trampled shall be trampled; that which is to be spat upon shall be spat upon.
6. These things shall be burnt in the outer fire.
7. Then again the master shall speak as he will soft words, and with music and what else he will bring forward the Victim.
8. Also he shall slay a young child upon the altar, and the blood shall cover the altar with perfume as of roses.
9. Then shall the master appear as He should appear —- in His glory.
10. He shall stretch himself upon the altar, and awake it into life, and into death.
11. (For so we conceal that life which is beyond.)
12. The temple shall be darkened, save for the fire and the lamp of the altar.
13. There shall he kindle a great fire and a devouring.
14. Also he shall smite the altar with his scourge, and blood shall flow therefrom.
15. Also he shall have made roses bloom thereon.
16. In the end he shall offer up the Vast Sacrifice, at the moment when the God licks up the flame upon the altar.
17. All these things shalt thou perform strictly, observing the time.
18. And the Beloved shall abide with Thee.
19. Thou shalt not disclose the interior world of this rite unto any one: therefore have I written it in symbols that cannot be understood.
20. I who reveal the ritual am IAO and OAI; the Right and the Averse.
21. These are alike unto me.
22. Now the Veil of this operation is called Shame, and the Glory abideth within.
23. Thou shalt comfort the heart of the secret stone with the warm blood. Thou shalt make a subtle decoction of delight, and the Watchers shall drink thereof.
24. I, Apep the Serpent, am the heart of IAO. Isis shall await Asar, and I in the midst.
25. Also the Priestess shall seek another altar, and perform my ceremonies thereon.
26. There shall be no hymn nor dithyramb in my praise and the praise of the rite, seeing that it is utterly beyond.
27. Thou shalt assure thyself of the stability of the altar.
28. In this rite thou shalt be alone.
29. I will give thee another ceremony whereby many shall rejoice.
30. Before all let the Oath be taken firmly as thou raisest up the altar from the black earth.
31. In the words that Thou knowest.
32. For I also swear unto thee by my body and soul that shall never be parted in sunder that I dwell within thee coiled and ready to spring.
33. I will give thee the kingdoms of the earth, O thou Who hast mastered the kingdoms of the East and of the West.
34. I am Apep, O thou slain One. Thou shalt slay thyself upon mine altar: I will have thy blood to drink.
35. For I am a mighty vampire, and my children shall suck up the wine of the earth which is blood.
36. Thou shalt replenish thy veins from the chalice of heaven.
37. Thou shalt be secret, a fear to the world.
38. Thou shalt be exalted, and none shall see thee; exalted, and none shall suspect thee.
39. For there are two glories diverse, and thou who hast won the first shalt enjoy the second.
40. I leap with joy within thee; my head is arisen to strike.
41. O the lust, the sheer rapture, of the life of the snake in the spine!
42. Mightier than God or man, I am in them, and pervade them.
43. Follow out these my words.
44. Fear nothing.
    Fear nothing.
    Fear nothing.
45. For I am nothing, and me thou shalt fear, O my virgin, my prophet within whose bowels I rejoice.
46. Thou shalt fear with the fear of love: I will overcome thee.
47. Thou shalt be very nigh to death.
48. But I will overcome thee; the New Life shall illumine thee with the Light that is beyond the Stars.
49. Thinkest thou? I, the force that have created all, am not to be despised.
50. And I will slay thee in my lust.
51. Thou shalt scream with the joy and the pain and the fear and the love —- so that the Lambda-Omicron-Gamma-Omicron-Sigma of a new God leaps out among the Stars.
52. There shall be no sound heard but this thy lion-roar of rapture; yea, this thy lion-roar of rapture.

The Process of Gods : A Study of the Goddess Hekate
Modern Sources

In 1909 Aleister Crowley performed a series of magickal operations with the aim of entering the 30 Aethyrs that are the Aeons which make up the structure of the (magickal) universe. In the course of the working, Crowley was attempting to learn the mysteries of each Aeons which, when entered in order (from 30 to 1) provide an initiatory experience for the magician. This culminates in the 10th Aethyr, ZAX which is the Great Outer Abyss. He also encountered the Goddess Babalon and Her mysteries which are part of the initiation. Since Babalon is at least related to the Hekate of the Nine Coils, the knowledge Crowley brought back with him provides an additional source by which the Nine Coils may be interpreted. He also encountered Hekate in her lesser guise as the Moon Mother and goddess of witchcraft.

In the 27th Aethyr Hekate told him:

Lonely am I and cold in the wilderness of the stars{SUP:7}. For I am the queen of all them that dwell in Heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell{SUP:8}.
I am the daughter of Nuit, the lady of the stars. And I am the Bride of them that are vowed unto loneliness{SUP:9}. And I am the mother of the Dog Cerberus{SUP:10}. One person am I, and three gods{SUP:11}. -The Cry of the 27th Aethyr, Which is Called ZAA
Note the identification of Her formulae that she is queen of all them that dwell in Heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell
This is an indication that Hekate retains the functions of Her early form as a young Goddess of the (solar) light, which belies Her apparent marginalization, here demoted virtually the lowest of the Celestial AEONS (27th of 30).
In the 12th Aethyr he is shown the Grail and the mysteries of it and the Goddess to whom it belongs:
Glory unto the Scarlet Woman, Babalon the Mother of Abominations, that rideth upon the Beast, for she hath spilt their blood in every corner of the earth and lo! she hath mingled it in the cup of her whoredom.
With the breath of her kisses hath she fermented it, and it hath become the wine of the Sacrament, the wine of the Sabbath; and in the Holy Assembly hath she poured it out for her worshippers, and they had become drunken thereon, so that face to face they beheld my Father. Thus are they made worthy to become partakers of the Mystery of this holy vessel, for the blood is the life. So sitteth she from age to age, and the righteous are never weary of her kisses, and by her murders and fornications she seduceth the world. Therein is manifested the glory of my Father, who is truth.



Crowley’s Star of Babalon

The voice continues: This is the Mystery of Babylon, the Mother of abominations, and this is the mystery of her adulteries, for she hath yielded up herself to everything that liveth, and hath become a partaker in its mystery. And because she hath made herself the servant of each, therefore is she become the mistress of all. Not as yet canst thou comprehend her glory.
Beautiful art thou, O Babylon, and desirable, for thou hast given thyself to everything that liveth, and thy weakness hath subdued their strength. For in that union thou didst understand. Therefore art thou called Understanding, O Babylon, Lady of the Night!
Here we see that Hekate in her relationship (or even outright identification) with Babalon is the instrument by which the universe is redeemed, by Her sacrifice “because she hath made herself the servant of each, therefore is she become the mistress of all” and that of the magician who sacrifices his/her Self in order to transcend the Universe. The full implication of this may be found only in the understanding of the formulae of the Goddess, which are given in the Nine Coils of the Dragon.
Finally, we would mention a few other contemporary sources for information about Hekate.
Kenneth Grant – as mentioned above, the second source that appeared during the “digestion” stage of the Nine Coils work was several volumes of Grant’s “Typhonian Trilogies”. Anyone familiar with these books probably knows that KG titled one of the second trilogy books Hecate’s Fountain after the verse from the Chaldean Oracles:
In the left side of Hecate is a fountain of Virtue, which remaineth entirely within her, not sending forth its virginity. ( v187 )
It was, however, Aleister Crowley and the Hidden God which revealed the full implication of Hekate via the formula of the Gnostics, IAO . Grant himself interprets the formula as:
The three-fold formula of Babalon…is also the magickal significance of the formula of IAO (Isis-Apophis-Osiris).
Having found a connection to Babalon (and thus Hekate), Grant interprets the formula:
I, Yod …is the solitary seed attributed to Virgo, represented by the Virgin. A is Apophis, the ‘evil’ serpent of corruption and dissolution, represented by the Whore. O is the true Eye or Yoni…
Grant references Magick (Book 4) and notes that this formula is a key to Crowley’s system.
Aleister Crowley – In Magick and Theory and Practice (Weiser 1988) Crowley discusses the formula as it pertains to his cult of Thelema:
The Formula of I.A.O. This formula is the principal and most characteristic formula of Osiris, of the Redemption of Mankind. “I” is Isis, Nature, ruined by “A”, Apophis the Destroyer, and restored to life by the Redeemer Osiris. There is a quite different formula in which I is the father, O the Mother, A the child —- and yet another, in which I.A.O. are all fathers of different kinds balanced by H.H.H., 3 Mothers, to complete the Universe. In a third, the true formula of the Beast 666, I and O are the opposites which form the field for the operation of A.

This is also identical with the Word Lux, L.V.X., which is formed by the arms of a cross. It is this formula which is implied in those ancient and modern monuments in which the phallus is worshipped as the Savior of the World.

The doctrine of resurrection as vulgarly understood is false and absurd. It is not even “Scriptural”. St. Paul does not identify the glorified body which rises with the mortal body which dies. On the contrary, he repeatedly insists on the distinction.

The same is true of a magical ceremony. The magician who is destroyed by absorption in the Godhead is really destroyed. The miserable mortal automaton remains in the Circle. It is of no more consequence to Him that the dust of the floor.

The Alchemists themselves taught this same truth. The first matter of the work was base and primitive, though “natural”. After passing through various stages the “black dragon” appeared; but from this arose the pure and perfect gold.

There is an etymological identity between Tetragrammaton and “I A O”, but the magical formulae are entirely different, as the descriptions here given have schewn. It will now be understood that this formula of I A O is a formula of Tiphareth. The magician who employs it is conscious of himself as a man liable to suffering, and anxious to transcend that state by becoming one with god

It was this key that thus unlocked the Book. Formulae shall be covered in detail presently, but for now suffice to say that the formula is not only the key to the cosmogony but also a further proof which is contained in Crowley’s rectification of IAO to FIAOF.

We shall complete our brief overview of Hekate, having compiled a considerable amount of data. As we shall see in the next section, the conception of Hekate that we have managed will be more than validated. In creating our understanding of Hekate, we have drawn on fragments and debased images, hints and lucky guesses, trying to see through the smoke of centuries to find the center from which we could begin to measure, trying to draw a map in the dark. We have a rather different problem when approaching the central Arcanum of the Book – namely, where to begin!

The Formula of the Cup of Babalon

By Michael Osiris Snuffin (2001)



Of the Thoth tarot trump, The Chariot, Aleister Crowley writes: “The central and most important feature of the card is its centre—The Holy Grail.”1 So important is this Cup that Crowley’s Charioteer is charged with only one task: “His only function is to bear the Holy Grail.”2 We know from Crowley’s Magick in Theory and Practice and other works that the Holy Grail is synonymous with the Cup of Babalon. However, the formula of the Cup of Babalon, that which describes its function and purpose, is never clearly defined. To understand the importance of the Grail/Cup, we must investigate the formula.

Before we proceed, it is important to understand the nature of Babalon. Babalon is the Lady of the City of Pyramids, the destination of the adept crossing the Abyss. She is the Thelemic personification of Binah, the Great Mother. The Cup of Babalon symbolizes her womb, the Universal Womb spoken of in the Gnostic Mass “wherein all men are begotten, and in which they shall rest.”3

The formula of the Cup of Babalon is revealed in the first six verses of “Liber Cheth vel Vallum Abiegni Sub Figura CLVI”, one of the Holy Books of Thelema:

1. This is the secret of the Holy Graal, that is the sacred vessel of our Lady the Scarlet Woman, Babalon the Mother of Abominations, the bride of Chaos, that rideth upon our Lord the Beast.

2. Thou shalt drain out thy blood that is thy life into the golden cup of her fornication.

3. Thou shalt mingle thy life with the universal life. Thou shalt keep not back one drop.

4. Then shall thy brain be dumb, and thy heart beat no more, and all thy life shall go from thee; and thou shalt be cast out upon the midden, and the birds of the air shall feed upon thy flesh, and thou bones shall whiten in the sun.

5. Then shall the winds gather themselves together, and bear thee up as it were a little heap of dust in a sheet that hath four corners, and they shall give it unto the guardians of the abyss.

6. And because there is no life therein, the guardians of the abyss shall bid the angels of the winds pass by. And the angels shall lay thy dust in the City of Pyramids, and the name thereof shall be no more.4

The blood the adept drains into the Cup symbolizes the personality or ego that must be annihilated in order to traverse the Abyss. As stated in Liber ABA, “…the Ego-idea must be ruthlessly rooted out before Understanding can be attained.”5

This blood is sometimes referred to as the blood of the saints, a saint being one who sacrifices everything, even his life, in devotion to a deity or the principle of enlightenment. “Blessed are the saints, that their blood is mingled in the cup, and can never be separate any more.”6

To aid him in accomplishing this task, Liber Cheth advises the adept to “divest thyself of all goods,” specifically identified in the text as wealth, health and love. The Cup of Babalon is the Universal Womb, and the blood therein is the Water of Universal Life. When the adept mingles his blood with the blood in the cup, he dissolves his ego in the Universal Life.7 The annihilation of the Ego must be absolute or else there will be dire consequences:

11. For if thou dost not this with thy will, then shall We do this despite thy will. So that thou attain to the Sacrament of the Graal in the Chapel of Abominations.

12. And behold! if by stealth thou keep unto thyself one thought of thine, then thou shalt be cast out into the abyss for ever; and thou shalt be the lonely one, the eater of dung, the afflicted in the Day of Be-with-Us.8

When all of the ego-blood is drained from the adept, he dies and his body is left to decay in the Sun. The fourth verse of Liber Cheth describes the alchemical process of putrefaction, the spiritual or symbolic death of gross matter that must occur in order for the soul or spirit to be purified and reborn.

The little pile of dust that remains is the essential essence of the adept, his True self. It is the “life which has no consciousness of ‘I’”, now no longer fettered by the ego. The dust is gathered in a sheet with four corners, which represents the position of the Abyss between the ideal and the actual in a geometrical sense. For the sheet is a plane, that which is attributed to Binah in the Naples Arrangement,9 yet it has four corners, and is thus a square, a symbol of Chesed and manifestation.

This dust is carried by the “angels of the winds” and given to the guardians of the abyss, and because there “no life therein,” the guardians allow it to pass to the City of the Pyramids in Binah. There the adept is

“…received and reconstructed in the Third Order, as a Babe in the womb of our Lady BABALON, under the Night of PAN, to grow up to be Himself wholly and truly as He was not previously…”10

The adept is reborn in the Cup of Babalon from the Water of Universal Life. His name, a symbol of the ego or “I” consciousness, “shall be no more,” for in Binah the adept becomes NEMO, Latin for “no man.”

The formula of the Cup of Babalon can be summarized as follows: The adept drains his blood (ego) into the Cup of Babalon, mingling it with the Water of Universal Life. He dies and putrefies into a little pile of dust (the True Self). This dust is carried across the Abyss, and because there is “no life therein” (no ego), the dust is allowed to pass to Binah. There the adept is reborn as NEMO in the Cup (womb) of Babalon.

This completes our brief analysis of the formula of the Cup of Babalon. Further examination and contemplation of The Chariot and Liber Cheth is highly recommended for a more perfect understanding of the Mysteries of Babalon.

Footnotes:
1 Crowley, Aleister. The Book of Thoth, pages 85-86.
2 Ibid.
3 The Gnostic Mass (Liber ABA, page 573).
4 Liber Cheth is found in Liber ABA, pages 651-652.
5 Liber ABA, page 78.
6 12th Aethyr of Liber 418 (Equinox IV:2, page 151).
7 See Atu XVII, The Star.
8 Liber ABA, page 651.
9 The Book of Thoth, pages 12-16.
10 One Star in Sight (Liber ABA, page 483).

8 : 28 And when he was come to the other side into the country of the Gadarenes, there met him two possessed with demons, coming forth out of the tombs, exceeding fierce, so that no man could pass by that way.
8 : 29 And behold, they cried out, saying, What have we to do with thee, thou Son of God? art thou come hither to torment us before the time?
8 : 30 Now there was afar off from them a herd of many swine feeding.
8 : 31 And the demons besought him, saying, If thou cast us out, send us away into the herd of swine.
8 : 32 And he said unto them, Go. And they came out, and went into the swine: and behold, the whole herd rushed down the steep into the sea, and perished in the waters.
— Matthew 8, America Standard Version

Perspectives

Kenneth Grant has elaborated upon this in his Nightside of Eden …”The Genii of the 22 Scales of the Serpent and of the Qliphoth,” speaking of “the Tunnels of Set”, “a network of dream cells in the subconscious mind”, the “backside” of the Tree of Life: the ‘Nightside’ of consciousness as opposed to “Dayside” reality. Thus we begin to integrate these archaic atavisms, the world of the Nightside of the Tree, world of the Shadow, with emerging adumbrations of whom or what we as humans might become … (1)

In the past, the [Roman Church believed] that every newborn was possessed by an indwelling demon because of its intimate contact with its mother’s birth canal. The church routinely exorcised each newborn at the time of baptism with the following ritual:
“I exorcise you unclean spirit in the name of the Father, and of the Son, and of the Holy Spirit. Come out and leave this servant of God [infant’s name]. Accursed and damned spirit, hear the command of God himself, he who walked upon the sea and extended his right hand to Peter as he was sinking. Therefore, accursed devil, acknowledge your condemnation… and depart from this servant of God [infant’s name]…Never dare, accursed devil, to violate the sign of the holy cross which we place upon his/her forehead. Through Christ our Lord.”
“Lesser” exorcisms at baptisms, at blessings of holy water, blessings of a home or other location etc. are still performed. (2)

There can be little doubt that the predominant view of the world, indeed the entirety of the universe, in the West during the last 2000 years can be charecterized as dualistic, to one degree or another. This attitude had some foundation in Post-exihilic (2nd Temple) Judaism but was always tempered by the recognition that Monotheism, as it developed, required at least permission, or allowance, by God as can be seen in the somewhat puzzling Book of Job*. The “Problem of Evil” is one of the fundamental philosophical questions and the answer that each questioner, be it an individual or theological school, will color and limit the possible answers to any questions that arise thereafter. Therefore, it is a question that must be asked, whether or not we are comfortable with the possbile answers that humanity has so far posited to resolve the issue.

In the Chrisitan West,
(t)he fifth century theologian Augustine of Hippo mounted what has become one of the most popular defences of the existence of God against the Epicurean paradox. He maintained that evil was only privatio boni, or a privation of good. An evil thing can only be referred to as a negative form of a good thing, such as discord, injustice, and loss of life or liberty. If a being is not totally pure, evil will fill in any gaps in that being’s purity. This is commonly called the Contrast Theodicy — that evil only exists as a “contrast” with good. However, the Contrast Theodicy relies on a metaphysical view of morality which few people, even theologians, agree with (that good and evil are not moral judgments). In On Free Choice of the Will, Augustine also argued that Epicurus had ignored the potential benefits of suffering in the world. However, it is pointed out that an omnipotent God could give the world any benefits derived from suffering without those in the world having to suffer. — Wikipedia, “Problem of Evil”

The Augustinian answer is largely disgarded in the modern world and this has resulted in the limiting of Evil to a moralistic “choice” pair. While this is not wholly without its use, we are after all continually confronted with choices and it is natural, even required for the existence of any kind of structured society, that the acceptable choices in any given situation be codified, it does not offer much in the way of understanding the nature of existence. It provides nothing more than a child’s view of the world, where “right and wrong” are merely the compliance (or not) with the edicts of his parents, simply replacing “Mommy” with God. This is also the root of the slavering fundamentalists who describe with glee the torments of Hell for those who don’t do what “God” wants, though there is always the subtext of thier own recognition that Hell is thier preferred home as they no doubt sense thier Hylic state and understand, subconsciously, that they are Spiritually dead. Hell would be horrible, but it would be preferable to non-existence (the Second Death)(3) as, Dante not withstanding, there would at least be hope for salvation.

In any case, this is not what concerns us here. While it is certainly true that moral catagories are naturally assigned to Nature, the source of this “instinct” is the reuslt of evolution and, therefore, biology. The birth of a child is of no import to the universe at large and neither is the death of one. Yet such great joy at a birth is exceeded only in the sorrow of the (untimely) death of a baby or young child. These emotions occur spontaneously and are a part of the survival instinct as much as “fight-or-flight” behavior. While we do accept the natural order of things to some extent, death being the so-called “great equalizer”, it is also true that much of ‘civilization’ is a result of the awareness of death and the attempt to, if not defeat it, then at least hold it at bay. It s certinly possible to construct an argument for the “ultimate” goodness of death, provided it is in relation to a greater cosmology in which it is contextualized in the greater scheme, but this also is not our concern.

As the quote from Linda Falorio points out, an understanding of Evil, or rather, of the Negative aspects of the Ontological continuum, should lead us to recognize these forces as inherant in the structure of the universe. In fact this is one of the primary tasks of any theology; for the understanding of the forces of destruction, decay and death, which is to say, entropy, is a foundaton stone in any universal philosophy. As discussed, the primary view of the West is, implicitly at any rate, the assumption of Error in the formation or evolution of the universe which gave birth to Evil. This, however, is contrary to many of the ancient Mythologies such as the Sumerian which holds that the Negative aspects of existence are in fact the older or primal orders of reality. This position is reiterated in many esoteric systems, as we shall see. The rejection of this doctrine, I would argue, is the result of the democritization of theology which occured in the early Christian period, as the multitude found this position, along with others such as initiation and Spiritual progress, unpalatable and forced the Church to accept the doctrine of instant salvation, which has been taken to its logically absurd extreme in the protestant “theologies” of post reformation Europe. The quote from Religious Tolerannce.org demonstrates that “evil” was seen as something that could be washed away or destroyed like refuse, which no doubt has played a part in the hideous atrocities that have been perpetrated in Europe since the Middle Ages. Unable to resolve the issue, the European West has adopted an attitude toward religion that is, at best, bizarre.

We shall, therefore, attempt to set the record straight and consider the implications of the universe and our relation to it if we accept, against the grain, so to speak, that what we call Evil (in the Existential sense) is an inherant and fundamental part of the universe. As the Christianity of the contemorary church has rejected this in favor of infantile ‘literalism’ we will, as mentioned, turn to the streams of the esoteric which may be called, as they are popularly if not accuratly, the Gnosis.

fuckyeahbaphomet:

(Szinyei Merse Pal ~ Faun y Nimfa)

(via janitoroflunacy)

“This is the Mystery of Babylon, the Mother of Abominations, and this is the mystery of her adulteries, for she hath yielded up herself to everything that liveth, and hath become a partaker in its mystery. And because she hath made her self the servant of each, therefore is she become the mistress of all. Not as yet canst thou comprehend her glory.” - 12th Aethyr

“This is Babalon, the true mistress of The Beast; of Her, all his mistresses on lower planes are but avatars” Although Crowley often wrote that Babalon and the Scarlet Woman are one, there are many instances where the Scarlet Woman is seen more as a representative of the universal feminine principle. In a footnote to Liber Reguli, Crowley mentions that of the “Gods of the Aeon,” the Scarlet Woman and the Beast are their earthly emissaries. Though many women could be the “office holder” of the Scarlet Woman, there could be only one Beast - Crowley himself.

If the number of the Beast is 666 then the number of Babalon is 777. Her consort is Chaos, the “Father of Life” and the male form of the Creative Principle. Babalon is often described as being girt with a sword and riding the Beast. She is often referred to as a sacred whore, and her primary symbol is the Chalice or Graal. As Crowley wrote, “She rides astride the Beast; in her left hand she holds the reins, representing the passion which unites them. In her right she holds aloft the cup, the Holy Grail aflame with love and death. In this cup are mingled the elements of the sacrament of the Aeon” (Crowley 1981, p. 94).

93-stgermain-oto:

“He sends a cross, but he also sends the strength to bear it.”

-Tolstoy